In continuation of our previous article entitled Is The Simon Necronomicon A Book Created By The Elder Gods? it was suggested that the MadArab might just be a metaphorical representation and personification of the seven initiatory spheres themselves, as the article states:
“The reason why the Mad Arab is cited as receiving the formulas contained in the Book of the Black Earth while walking the planes of the Igigi is due to the fact that from an alchemical perspective, the Mad Arab represents each one of the seen spheres is various parts of his testimony! We have to remember that even the term Mad Arab in Enochian means your god that daughter of light, which is equivalent to saying a star.”
Under normal circumstances, an initiate must walk the seven initiatory spheres before entering the realm of the Igigi. The Simon Necronomicon is very clear about this as stated in the tome’s Book of Entrance And Of The Walking:
“Only when thou hast shown thy power over the Maskim and the Rabishu, mayest thou venture forth to the Land of the IGIGI, and for that reason was this Covenant made, that none shall safely Walk through the sunken valleys of the Dead before having ascended to MARDUK, nor shall they breach the Gates that lie beyond ADAR until they have seen the Signs of the Mad God and felt the fury of the hellish Queen.”
So if one is to walk the initiatory spheres before entering the Land of the Igigi as stated in the Necronomicon, how was the Mad Arab able to walk the Igigi before receiving the formulae for climbing upon the Latter of Lights? The Mad Arab writes:
“For this is the Book of the Dead, the Book of the Black Earth, that I have writ down at the peril of my life, exactly as I received it, on the planes of the IGIGI, the cruel celestial spirits from beyond the Wanderers of the Wastes.”
It is very well possible that the First and Second Testimony of the Mad Arab are astrological allegories for celestial movements and the Mad Arab is symbolic of this progression as he represents the seven spheres themselves. Certainly, a schooled alchemist would easily ascertain the same thing from reading the Testimonies of the Mad Arab. For example, in the First Testimony of the Mad Arab, we read:
“This is the Testimony of all that I have seen, and all that I have learned, in those years that I have possessed the Three Seals of MASSHU. I have seen One Thousand-and-One moons, and surely this is enough for the span of a man’s life, though it is said the Prophets lived much longer.”
In the world of traditional alchemy, the Mad Arab’s words resonate on a level of spherical allegory. This is confirmed for us in a book entitled Alchemy: The Great Work by Cherry Gilchrist, where we read on page 84:
“and serious authority of a mean stature, a little long face, with a few small pock holes, and most black hair, not at all curled, a beardless chin, about three or four and forty years of age (as I guessed). Such a description is a perfect portrait of Saturn personified. The astrological attributes of Saturn (as we have seen, alchemists were well-versed in planetary lore), when applied to human appearance are leanness, dark hair and complexion, lowliness of clothing and height, and a serious manner. Saturn, additionally, was sometimes depicted as a wise guide and instructor in alchemy who could lead the initiate in understanding. “
As noted by Gilchrist, Saturn’s symbolism also includes that of the “wise guide” who is able to impart timely wisdom to the initiate. The Mad Arab’s personification of Saturn in his First Testimony certainly makes sense as he completed the seven gates of initiation. It is interesting to consider that the Mad Arab also describes himself as a “son of a shepherd,” which is another phrase of great astrological significance. In the book Aion: Researches Into the Phenomenology of the Self by C.G. Jung, we read:
“Shepherd, ram, and lamb symbolism coincides with the expiring aeon of Aries. In the first century of our era, the two aeons overlap. and the two most important mystery gods of this period, Attis and Christ, are both characterized as shepherds, rams, and fishes.”
Jung’s observation points us to another case of astrological symbolism used by the Mad Arab. Of course, in this case. he is using the known deities of his day. For we know that much of the metaphoric language applied to Christ is descendent from the shepherd god Dumuzi. In a Wikipedia article about Dumuzid, we read:
“Dumuzid, later known by the alternate form Tammuz,] is an ancient Mesopotamian god associated with shepherds, who was also the primary consort of the goddess Inanna (later known as Ishtar).”
Over the next few weeks, we will be discussing The Testimony of the Mad Arab and defining much of the alchemical and astrological treatise that it has to offer. It is certainly good to see how each portion of the Simon Necronomicon unfolds.
“The reason why the Mad Arab is cited as receiving the formulas contained in the Book of the Black Earth while walking the planes of the Igigi is due to the fact that from an alchemical perspective, the Mad Arab represents each one of the seen spheres is various parts of his testimony! We have to remember that even the term Mad Arab in Enochian means your god that daughter of light, which is equivalent to saying a star.”
Under normal circumstances, an initiate must walk the seven initiatory spheres before entering the realm of the Igigi. The Simon Necronomicon is very clear about this as stated in the tome’s Book of Entrance And Of The Walking:
“Only when thou hast shown thy power over the Maskim and the Rabishu, mayest thou venture forth to the Land of the IGIGI, and for that reason was this Covenant made, that none shall safely Walk through the sunken valleys of the Dead before having ascended to MARDUK, nor shall they breach the Gates that lie beyond ADAR until they have seen the Signs of the Mad God and felt the fury of the hellish Queen.”
So if one is to walk the initiatory spheres before entering the Land of the Igigi as stated in the Necronomicon, how was the Mad Arab able to walk the Igigi before receiving the formulae for climbing upon the Latter of Lights? The Mad Arab writes:
“For this is the Book of the Dead, the Book of the Black Earth, that I have writ down at the peril of my life, exactly as I received it, on the planes of the IGIGI, the cruel celestial spirits from beyond the Wanderers of the Wastes.”
It is very well possible that the First and Second Testimony of the Mad Arab are astrological allegories for celestial movements and the Mad Arab is symbolic of this progression as he represents the seven spheres themselves. Certainly, a schooled alchemist would easily ascertain the same thing from reading the Testimonies of the Mad Arab. For example, in the First Testimony of the Mad Arab, we read:
“This is the Testimony of all that I have seen, and all that I have learned, in those years that I have possessed the Three Seals of MASSHU. I have seen One Thousand-and-One moons, and surely this is enough for the span of a man’s life, though it is said the Prophets lived much longer.”
In the world of traditional alchemy, the Mad Arab’s words resonate on a level of spherical allegory. This is confirmed for us in a book entitled Alchemy: The Great Work by Cherry Gilchrist, where we read on page 84:
“and serious authority of a mean stature, a little long face, with a few small pock holes, and most black hair, not at all curled, a beardless chin, about three or four and forty years of age (as I guessed). Such a description is a perfect portrait of Saturn personified. The astrological attributes of Saturn (as we have seen, alchemists were well-versed in planetary lore), when applied to human appearance are leanness, dark hair and complexion, lowliness of clothing and height, and a serious manner. Saturn, additionally, was sometimes depicted as a wise guide and instructor in alchemy who could lead the initiate in understanding. “
As noted by Gilchrist, Saturn’s symbolism also includes that of the “wise guide” who is able to impart timely wisdom to the initiate. The Mad Arab’s personification of Saturn in his First Testimony certainly makes sense as he completed the seven gates of initiation. It is interesting to consider that the Mad Arab also describes himself as a “son of a shepherd,” which is another phrase of great astrological significance. In the book Aion: Researches Into the Phenomenology of the Self by C.G. Jung, we read:
“Shepherd, ram, and lamb symbolism coincides with the expiring aeon of Aries. In the first century of our era, the two aeons overlap. and the two most important mystery gods of this period, Attis and Christ, are both characterized as shepherds, rams, and fishes.”
Jung’s observation points us to another case of astrological symbolism used by the Mad Arab. Of course, in this case. he is using the known deities of his day. For we know that much of the metaphoric language applied to Christ is descendent from the shepherd god Dumuzi. In a Wikipedia article about Dumuzid, we read:
“Dumuzid, later known by the alternate form Tammuz,] is an ancient Mesopotamian god associated with shepherds, who was also the primary consort of the goddess Inanna (later known as Ishtar).”
Over the next few weeks, we will be discussing The Testimony of the Mad Arab and defining much of the alchemical and astrological treatise that it has to offer. It is certainly good to see how each portion of the Simon Necronomicon unfolds.
